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GOSPEL SOi^^ 
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Twentieth Century 

Problems 






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THE GOSPEL SOLUTION 

of 

Twentieth Century Problems 



by 



FRANK OVIATT 

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CHAETEE OAK PDBLISHING EODSE 
6 West Church Street, Marshalltowu, Iowa 



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COPTEIGHTED 1911 
BT 

FRANK OVIATT 



©CI,A287484 



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Ky 



TO SIN SMITTEN HUMANITY, 

FOR WHOM CHRIST DIED, 

THIS BOOKLET IS 

PRAYERFULLY DEDICATED 





HEAD 07 CHRIST 



Hofmann 



"All authority hath been given unto me in heaven and on earth." 

Jesus 



THE WORLD'S MASTER-PIECE UNEARTHED; 

Found in Mystical Babylon, Underneath a Debris of 

Centuries. 

INTRODUCTION. 

James A. Garfield once said, "Great ideas travel slowly, 
and for a time noiselessly as the gods, whose feet were 
shod with wool." 

Should the modern artists of repute, beholding the 
master-pieces of European and American artists, dip their 
brushes in pots of black, and with venomous touch draw 
line after line across the canvases, before which mankind 
has for ages stood entranced, words could not express the 
horror of thinking man for such a malicious deed. Should 
the music artists of today take into their possession the 
master-pieces of such renowned composers as Handel, 
Mozart, and Hayden, and by some deep intrigue, trans- 
form them into rag-time ditties for the vaudeville's de- 
light, surely music lovers, whose souls have been enrap- 
tured by the sweet poetic touch of those great composers, 
would bow their heads in sorrow; but for Tens of Thou- 
sands of men whose minds are looked upon as purest, 
brightest and best to tear from its setting a picture brought 
by hands Divine from out heaven's gallery of art, and so 
mar its great and marvelous beauty by trailing it through 
the dust of ages by their low ideals, surely for such a 
crime, plotted in the depth of the bottomless pit, the 
angels around the great white throne have shed their tears 
until the gold-paved streets have flowed with crystal dew. 

The beautiful story of the Prodigal Son, as told by 
the Master and recorded by Luke, has been so tempor- 
alized by Biblical exegetes, that it does not appeal to man 



as possessing- one little molecule of tlie great mountain 
of beauty which it contains. 

INTRODUCTORY ARGUMENT. 

What Biblical scholar can read the 53rd chapter of 
Isaiah without seeing in it a portrayal of the suffering 
Savior? Yet, who would dare to say that even the most 
learned of the Jewish Rabbis, before the advent of Jesus 
to the earth, could see in this picture what is now seen 
therein. Are Biblical interpreters numerous who would 
dare even today to give a decisive interpretation of that 
part of Daniel's vision recorded in the 12th chapter of his 
book? Then why should ancient and modern exegetes 
have assumed that they were entirely competent to give 
clear explanations of the parables of Jesus when even 
his disciples understood only such parables as he ex- 
plained to them. 

In interpreting the New Testament parables exegetes 
have assumed that the primary teaching of Jesus, through 
the parables, was directed to the correcting of certain in- 
equities prevailing during his earthly ministry. While 
this is probably true relative to the import of some par- 
ables, nothing could be farther from the truth relative to 
the teaching of other of the parables. 

In the explanations that have been given of the para- 
bles, Christ has not been given the place of even a minor 
prophet. Exegetes have failed to realize that, as Son of 
God, he could look down through nineteen centuries of 
time on the events of today and know what would trans- 
pire with greater ease than we can recall the happenings 
of yesterday. 

Art might be classified under three heads: Bru<:h, 
pen, and tongue. The word-picture should be as true to 
life as the creation upon canvas. Jesus was a word- 
painter. To proclaim him a mere novice or a bunglesome 
artist would be a denial of his divinity. Neither Sir Ed- 
ward Landseer nor Rosa Bonheur ever painted a picture 
truer to life than the word-pictures of Jesus, contained in 
the parables. 

In looking down the centuries of time, Jesus saw the 
wanderings of the Gentile Church as it departed from the 
standards of righteousness set forth by his plain, yet pro- 



found teaching recorded in the Gospel, and gave the 
parable which very aptly describes the church, both Cath- 
olic and Protestant, as the Prodigal Son. 

Section 1 of Argument. Viewing this parable as the 
world's master-piece in art, we will endeavor to interpret 
it with the understanding that there has been no unnec- 
essary strokes of the brush upon the canvas. 

In the statement that "a certain man had two sons," 
—"a certain man" represents God and the "two sons" 
could refer only to the Jews and the Gentiles. The Jews 
were the recipients of God's especial blessings from the 
death of Jacob until they rejected the Christ as their King. 
As the time drew near for the Jewish dispersion, 7C A. D., 
Jerusalem ceased to be the center from which religious 
influence eminated, and Rome began to be to the Gentiles 
M^hat Jerusalem had been to the Jews. 

Paul, who declared himself "the minister of Jc-tis 
Christ to the Gentiles," although a prisoner, sent forth 
many of his epistles from Rome. 

Since the dawn of the Christian Era, the world's most 
interesting history has centered about those Gentile na- 
tions that have embraced the Gospel of Jesus Christ. 
Hence the request of the Prodigal Son to his father: 
"Father, give me the portion of thy substance that falleth, 
to me," is strikingly manifest in the continual advance- 
ment of Christian nations; and the statement, "He divided 
unto them his living, gives room for God's blessing to rest 
in a marvelous way upon the Jews (although they are an 
outcast people), as they mingle among the Gentile nations. 

In this parable a period of many centuries of time is 
covered by a few brief verses ; hence the statement, "and 
not many days after the younger son gathered all to- 
gether and took his journey into a far country, very fittingly 
describes that period of time when the transition took 
place from the early apostolic to the Catholic church — 
when the church ceased to have implicit faith in God and 
began to trust to man and temporal things as her motive 
power. Thus, has the prodigal son wandered in the 
wilderness of indifference to the vital message of God, 
("a far country" indeed) not for forty years only, but for 
more than forty times forty years ; with a puny, inefficient 



8 

faith, unable to grasp the priceless promises of God 
through Jesus Christ. 

"And there he wasted his substance in riotous living." 
The substance that is here spoken of as wasted must refer 
to the decay of faith and the growth of doubt ; preventing 
him from appropriating the promises of God unto himself. 

Touching the question of faith, we here call attention 
to the greatest promise of Christ. It seems to have been 
called forth by a remark of Peter relative to the fig tree, 
near Bethany, that Jesus had previously cursed (Mark 
11-22-24). "And Jesus, answering, sayeth unto them; 
have faith in God. Verily I say i*nto you, whosoever 
shall say unto this mountain, be thou taken up and cast 
into the sea; and shall not doubt in his heart, but shall 
believe that what he saith cometh to pass, he shall have it. 
Therefore, I say unto you, all things whatsoev.er you pray 
and ask for, .believe that ye receive them and ye shall have 
them." Here are two all inclusive words. The whosoever 
of this promise is as unlimited as the whosoever of John 
3 :16; and the whatsoever, even though it be the asking for 
the removal of a mountain, shall be granted ; one condition 
only is required, namely, the banishment of every vestage 
of doubt — deep, abiding, faith ! 

S. D. Gordon declares that faith has three elements — 
"knowledge, belief, and trust. Knowledge is acqaintance 
with certain facts. Belief is accepting these facts as true. 
Trust is risking something that is very precious. Trust 
is the life-blood of faith." 

The faith of the prodigal church is composed of but 
two elements — the trust or "life-blood" element is lack- 
ing; hence the church is failing to give what humanity is 
seeking for — a satisfying, vital, life force — a life force 
that entirely renovates the person. 

Theodore Roosevelt expressed his wisdom when he 
suggested the striking from United States coins, "In 
God we trust." We do not, as a nation, trust in God. We 
believe in Him but don't trust Him. The prodigal church, 
through its close association with commercialism, has 
centered its trust in money rather than in God, as the 
motive power for carrying forward church work. 

The "riotous living" spoken of here is probably most 



9 

strikingly manifest in the building of St. Peters. Says 
Radolfo Lanciani, in his Ancient Rome, in the light of 
recent excavations: "The rebuilding of St. Peters alone, 
from the Pontificate of Martyn V to thatof Pius VII, caused 
more destruction, did more injury to ancient classic re- 
mains than 10 centuries of so-called barbarism. Of the 
huge and almost incredible mass of marbles, of every 
nature, color, value, and description used in building St. 
Peters until the beginning of the present century — not an 
inch — not an atom (except in case of a few columns of 
Cottonello) comes from modern quarries. They were all 
removed from classic buildings, many of which were lev- 
eled to the ground for the sake of one or two pieces only." 

This unnecessary destruction of ancient classic build- 
ings, coupled with the sale of indulgences through Pope 
Leo X, to secure funds for the completion of St. Peters, 
surely is strong evidence of "riotous living;" but more 
recent examples that partake strongly of the riotous, are 
exemplified in Trinity Church, reaping her rich rewards 
from her hundreds of tenement houses that are so desti- 
tute of sanitation;* and on the silence of a hireling clergy 
to the gross disobedience of the laity to the simple yet pro- 
found commands of Christ. 

Section 2 of Argument. Luke 14 to 16. Here the 
"spending of all" must refer to that decay of implicit faith 
with which came ceasing of miracles and co-operative 
effort in temporal affairs; and the famine was a ceasing 
of joy in the Holy Spirit, of peace that passeth understand- 
ing and of love unfeigned. With the ceasing of these the 
prodigal "began to be in want." 

The "citizen of that country" to which "he went and 
joined himself" was commercial enterprise. 

The students of history are aware of the close rela- 
tions of the Catholic Church to commercialism during the 
inceptive and developing periods of many of the countries 
of Europe ; and are also aware of the crowning of the Pope 
with infallible ( ?) authority when the glory of her com- 
mercial achievements began to wane. The daughters of 
the mother church (Protestant churches) have followed 
the example of the mother church along lines of commer- 

* Charles Edward Russell in Everybody's Magazine of July 1908. 



10 

cial enterprise, just as far as they were able. 

What shall I say relative to the clause, "he sent him 
into his fields to feed swine?" Truly did God say through 
Isaiah, "for as the heavens are higher than the earth, so 
are my ways higher than your ways, and my thoughts than 
your thoughts." How tersely yet beautifully this brief 
statement describes the relation that has existed between 
the church and state since the prodigal began his wand- 
ering! 

How the swinish instincts of the competitive commer- 
cial world have been fostered and fattened as the prodigal 
has been feeding it upon a diluted Gospel! Yet the food 
that the Prodigal has been giving the "swine," diluted 
though it has been by the false conceptions and vain 
imaginations of men, has been of sufficient strength to 
produce a wonderfully fine herd of "swine." 

The nations of the world that embraced the Gospel as 
it has been given them by the Prodigal have grown fat 
and sleek indeed; so fat, in fact, "me thinks" they are pro- 
bably about ready for the slaughter pen ; — ready to po.ur 
out the abundance of their wealth and glory at God's feet 
and looking up into his sympathizing face, be willing to 
heed his words and be drawn close to his great throbbing 
heart of love. 

Thus will come the time when the "swords shall be 
beaten into plow shares and spears into pruning books;" 
when "nations shall not lift up sword against nations, 
neither shall they learn war any more." 

"And he would fain have filled his belly with the husks 
that the swine did eat," fittingly describes the attitude of 
the prodigal in his relations to commercialism at the close 
of the 19th and the beginning of the 20th centuries. 
Whatever may have been the chief characteristics of na- 
tions in the centuries that have passed, it will ever remain 
an undisputable fact of history that the inhabitants of the 
nation over which still waves the stars and stripes, have, 
especially during the last decade of years, degenerated 
into a race of "dollar chasers ;" content to feed at the swill 
trough of pelf ; and any thoughtful citizen, who will lend 
his ear to the heart-cry of the Prodigal Church today, 
will soon realize that he "would fain have filled himself" 



1^ 

from the dregs of the trough from which the "swine did 
eat." 

"And no man gave unto him." While Andrew Car- 
negie has spent milHons in estabHshing Hbraries, while 
John D. Rockefeller has given tens of millions for the 
advancement of public education, and while Mrs. Russel 
Sage has given millions for the study of sociological 
problems, "no man" or woman has given muni- 
ficently to the world catering Prodigal. The largest 
bequests to the Prodigal today are given as loan funds ; and 
many of them draw a higher rate of interest than any 
reliable bank would dare to pay on its deposits. 

Section 3 of Argument. "But when he came to him- 
self he said." The wonderful awakening within the church 
during the past 30 years along missionary lines, fostered 
as it has been by the interest of the young people of the 
church through Christian Endeavor and kindred organiza- 
tions, and. culminating in earnest evangelistic effort, is but 
the token of God that the slumbering conscience of the 
Prodigal is soon to be aroused. 

• "How many hired servants of my father's have bread 
enough and to spare, and I perish here with hunger !" The 
"hired servants" spoken of here might refer to millionaires, 
trusts, governmental departments or to some govern- 
ments ; all of which are but "hired servants" of God, used 
of him in his omnipotent reign, to prepare the way for a 
fuller revelation of himself to the inhabitants of his foot- 
stool. 

All of these "have bread enough and to spare ;" but the 
prodigal declares "I perish here with hunger." We re- 
cently observed two small boys, one carrying a dilapidated 
banner, announcing: "Supper, Twenty Cents, at M. E. 
Church, the other boy, ringing a cracked voiced bell to 
call the attention of the citizens of the County Seat (in a 
county that ranks 3rd in wealth in the great commonwealth 
of Iowa) that they would be given a square meal at 20 per 
cent below restaurant prices. Going into a barber shop 
we noticed four narrow slips of card-board, about a foot 
in length, one by each barber's chair (especially prepared 
begging machines), each calling for a foot of pennies — to 
assist in purchasing a pipe organ for a Methodist Church 



12 

that has the most magnificent building, and by far the 
largest membership of any church in that town. 

I refer in each of these instances to the M. E. Church 
for this reason, that I believe it to have, of all Protestant 
churches, the most systematic method of raising money 
for church work. 

About a year ago, I called upon a fellow minister in a 
neighboring town, by phone, and asked, "Brother C. how 
many were out to the Ladies' Aid Society today?" and 
received about the following reply: "There were 12 this 
forenoon and 17 this afternoon — 12 remaining for dinner, 
and they paid ten cents each for same. Then I asked 
what was the total proceeds for the day's work, and he 
replied that it was $2.15. Deducting from $2.15 the $1.20 
paid for dinner — a dinner that probably would have been 
cheap at twenty-five cents per plate, leaves but ninety-five 
cents as the proceeds for the work of 12 women all day, 
and five women for half a day. A third-class colored wash- 
woman would have received more money for an equal 
number of hours spent at the wash-tub ! 

If our government had to get down in the dust and beg 
for money to carry on governmental work, as does the 
church today to carry on church work, most of us would 
be willing, to seek a refuge in some country far less favor- 
able than is fair Columbia; but thanks be to God, he has 
declared through his Son that the prodigal will "come to 
himself!" and when he comes he will say, "I will arise and 
go to my Father, and will say unto him. Father, I have 
sinned against heaven, and in thy sight : I am no more 
worthy to be called thy son; make me as one of thy hired 
servants." 

Section 4 of Argument. Verses 25 to 32. It is not our 
purpose to interpret in detail the laconic description of the 
coming scenes that will transpire in the amalgamation of 
Jew and Gentile into one body in Christ, but only to 
identify the "Elder-brother" as the Jewish people. 

"Now his elder son was in the field." "In the field" is 
descriptive of the nations of the world in which the "Elder 
Son" has lived without a national home since about 70 
A. D. 

"But he answered and said to his father, Lo, these 



13 

many years do I serve thee, and I never transgressed a 
commandment of thine." Only when the mists have 
cleared away will the Gentiles realize the real service the 
Jews have been to God in carrying forward his plans for 
a sin-smitten race. 

Did the elder son tell an arrogant falsehood when he 
said, "I never transgressed a commandment of thine?" 
Surely God did not think so, for he replied, "Son, thou art 
ever with me," But let us look more fully into this state- 
ment, he made. As a race, the Jews have not yet accepted 
Jesus Christ as the Messiah, hence the commands of God 
that appeal to the Jews are only those of Mosaic law. "The 
tenets of the Mosaic Code have been largely copied into 
the systems of jurisprudence of civilized nations."* Now 
let us compare the Jew with the Gentile in his ability to live 
within the bounds of the law. 

The following is an of^cial report of the status of so- 
ciety in England and Wales: 

*PARLIAMENTARY REPORT MADE IN 1873. 
Population by Religious Professions. 

Roman Catholics 1,500,000 

Church of England 6,933,935 

Dissenters (Protestants other than Episco- 
palians 7,234,158 

Infidels 7,000,000 

Jews 57,000 

TOTAL NUMBER OF CRIMINALS IN JAILS. 

Roman Catholics 37,300 

Church of England 96,600 

Dissenters 10,800 

Infidels 350 

Jews 

145,250 
CRIMINALS TO EVERY 100,000 POPULATION. 

Roman Catholics 2,500 

Church of England 1,400 

Dissenters 150 

Infidels • 5 

Jews 

* Van Law. 

* Thy Kingdom Come, for Bible Students. Series III. 



14 

H. L. Hastings, in "The Separated Nations," says, rel- 
ative to the Jews : "Regarding their law abiding char- 
acter, a leading Massachusetts Judge declared that in 
more than 40 years' experience at the bar and on the 
bench, he had never had a Jew before him as a criminal. 
General B. F. Butler stated publicly that in 39 years' ex- 
perience in criminal courts he had never had a Jewish 
client nor seen a Jew charged with crime. It is said the 
United States Government had been in existence 100 years 
before a Jew was convicted of murder within its territory." 
These statements relative to the sons of Abraham living 
within the bounds of the civil law in two of the greatest 
countries God's sunshine ever kissed, should be sufificient 
to convince the candid mind that the elder son practically 
spoke the truth when he said, 'T never transgressed a com- 
mandment of thine." 

"And yet thou never gavest me a kid that I might make 
merry with my friends," is a terse, pathetic statement of a 
well-known fact, that while even the most degraded of 
Gentile nations have had a national home, the Jew and Jew 
alone, has for more than 18 centuries been without the 
remotest Isle (kid) of the Sea that they could look to as a 
home land. 

"But when this thy son came, who hath devoured thy 
living with harlots, thou killedst for him the fatted calf." 
"Who hath devoured thy living with harlots" is a serious 
yet true charge. Through compromise with worldly 
things, the prodigal son is guilty of spiritual adultery — so 
guilty in fact, that he fails to realize the full import of 
Paul's teaching, when he says (Gal. 5-16:17) "Walk by 
the spirit and ye shall not fulfill the lusts of the flesh; for 
the flesh lusteth against the spirit and the spirit against 
the flesh ; for they are contrary one to the other." Hence, 
"the fruit of the spirit, love, joy, peace, long-sufifering, 
goodness, faithfulness, meekness, self-control," has been 
so dwarfed and blighted by the younger son's wandering 
as to bear scarcely a shadow of resemblance to the real 
fruit of the spirit, of which Paul speaks. 

"Thou killedst for him the fatted calf." The killing of 
the fatted calf here referred to, we believe to be synony- 
mous with the marriage supper of the Lamb, spoken of in 



15 

Revelations 19:9, of which the Jew, as well as the Gen- 
tile, will undoubtedly partake, for, "his father came out 
and entreated him." 

CONCLUSION. 

But will the Prodigal return, you ask! And when? 
Do you believe in God? Then why not the statement of 
his well-beloved Son, who hath said, "and he arose and 
came to his father." But when? 

Were it but mine to have in one the tongues of all 
the sages eloquent whoever graced this earth, combined 
with those of angels fair who've sung God's praises 'round 
his throne, I could scarce tell of one small atom of the 
boundless love that "moved with compassion the Father's 
heart, until He saw the son yet far away and "ran and 
fell on his neck and kissed him." 

Then when in true humility the prodigal hath his guilt 
proclaimed, the robe isbrought. And such a robe ! Could 
the combined skill of weavers all, working as one, take 
into their possession the choicest of all fabrics known and 
weave ,a robe therefrom, bedecking it with gold and dia- 
monds rare, it then, when placed beside the robe God 
longs to place upon the poor, nude form of his beaddled 
child, 'twould seem as filthy vermin rags. 

Were it but yours to have the gold from all the mines 
that yet's been dug, and cleansing it from all alloy, com- 
press it into one, great solid ring, it would be then but 
mean alloy if placed beside the ring with which God longs 
to seal the pardon of his son when he returns. 

The shoes he brings are not ill made nor hard to wear, 
oh, no ! For well our Father knows the feet of his poor 
child are bruised and bleeding sore. The shoes he brings 
are destined for the pastures green, beside the waters 
still, where souls shall be restored. 



S^ 



DIVES AND LAZARUS. 

A True Picture of Uncle Sam's Children at the Dawning 
of the Twentieth Century. 

INTRODUCTION. 

Many Bible readers have wondered why Lazarus went 
to Abraham's bosom, and Dives to Hades. Biblical in- 
terpreters have told us the rich man mistreated Lazarus; 
but there are many Elders of churches to-day, who, if they 
found a man at their gate in as pitiable condition as 
Lazarus is pictured, would at once telephone the civil au- 
thorities and not even let the poor fellow have the cruniijs. 

If Dives maliciously mistreated Lazarus, the record is 
silent about it. His serious fault seems to have been in 
not recognizing the brotherhood of man, and providing for 
Lazarus something better than crumbs. 

Was Lazarus "carried av/ay by the angels into Al^ra- 
ham's bosom" simply because he was "a certain beggar 
and full of sores?" Was he possessed of many virtuous 
qualities? The great Teacher is silent as to reasons as he 
relates the parable. 

God compassionately loved the world. No gift was in 
his power greater than "his only begotten son." His son 
was to be the world's teacher, as well as redeemer. 

Jesus in speaking to the multitude, of his messenger, 
John, says, "But wherefore went you out? to see a 
prophet? Yea, I say unto you, and much more than a 
prophet :" while John, in speaking of Jesus, says, "He that 
Cometh after me is mightier than I, whose shoes I am not 
worthy to bear." On the mount of transfiguration, while 
a bright cloud overshadowed Jesus and his inner circle 
of three disciples, the audible voice of the heavenly Father 
spoke from out of the cloud, saying, "This is my beloved 
son, in whom I am well pleased; hear ye him." In the 



17 

light of this tripple testimony, who would dare to say the 
heavenly Father limited his son in wisdom during his 
advent to the earth? Or could we safely say that the 
burden of his teaching during his earthly pilgrimage, was 
directed primarily only to the people who heard his aud- 
ible voice? I believe that he of whom it is said, "no man 
so spake," has a message for the greatest country in the 
present age of the world's history. Thus believing, I will 
endeavor to interpret the parable as though Jesus spoke to 
fair sin cursed Columbia in the opening decades of the 
twentieth century. 

ARGUMENT. 
"Dives" Identified. 

V. 19, "Now there was a certain rich man, and he was 
clothed in fine linen, faring sumptuously every day." I 
believe this to be a true, up to date, picture of the monop- 
olist, or trust builder. Of recent years, much has been 
written and said about the trusts ; but the average citizen is 
too busy with business cares and perplexities to give any 
attention as to their origin and growth. 

Says Moody & Turner,* "The concentration of capital 
which men have been watching with alarm for the past 
forty years, began with the equipment of civilization with 
power machinery. A hundred years ago, it did not exist ; 
fifty years ago, it was scarcely started. In the last of the 
sixties, a new word was introduced into the English lan- 
guage from France — the "syndicate." "This system," said 
the London Economist, in its review of 1876, "has obtained 
great eminence in France and Germany, and has since been 
transferred here." The word "syndicate" was fairly in- 
troduced into the United States in the '70's when the 
underwriting syndicate of governmet bonds handled some 
$750,000,000 of securities. 

The dictionaries published a score of years ago do not 
define "trust" as though it was a work of much conse- 
quence; for "trusts," even then, were few and small when 
compared with their gigantic proportions of to-day. By- 
ron W. Holt, defines trust as follows : "Trust," as popu- 
larly understood, means a consolidation, combine, pool, or 
organization of two or more naturally competing concerns, 

* Masters of Capital in America; in McClure's Magazine, November 1910. 



18 

which establishes a Hmited monopoly with power to fix 
prices, or rates in any industry or group of industries. 

John Moody, in his Truth about "Trusts" gives some 
very interesting facts from which we glean the following: 
Seven greater industrial trusts were incorporated in New 
Jersey, from 1899 to 1902, with a total capitalization of 
$2,662,752,100. These seven trusts acquired or controlled 
1,528 plants. 

Two hundred and ninety-eight lesser industrial trusts 
were incorporated from 1854 to 1903, with a total capital- 
ization of $4,055,039,433, with 3,426 plants acquired or 
controlled; but only seventy-six of these were incorporated 
from 1854 to 1898, leaving two hundred and twenty-two 
that were incorporated from 1899 to 1903. 

Of a total of three hundred eighteen industrial trusts 
with a capitalization of $7,246,342,533, with 5,288 plants 
acquired or controlled; one hundred sixty-eight or fifty- 
three per cent were incorporated in New Jersey, while only 
ten or about three per cent were incorporated in states 
west of the Mississippi River. 

One hundred eleven franchise and transportation 
trusts were incorporated from 1850 to 1903, with 2,376 
plants, and a capitalization of $13,132,819,978. Of these, 
but twenty-five per cent were incorporated previous to 
1899 and only eight per cent were incorporated in terri- 
tory west of the Mississippi River. 

Of a grand total of four hundred twenty-nine industrial, 
franchise and transportation trusts, controlling 8,664 
plants, and capitalized to $20,379,162,511 only 4.45 per 
cent were incorporated west of the Mississippi River, while 
75 per cent were incorporated from 1899 to 1903. 

When we realize that the price of practically every- 
thing that the people of the United States use, eat, or wear 
is controlled to a large measure by the "trusts," do we 
wonder that the world's great Teacher so briefly yet truly, 
pictured this colossal giant at whose gate "Lazarus was 
laid." 

Lazarus Identified. 

Vs. 20, 21. "And a certain beggar named Lazarus was 
laid at his gate full of sores, and desiring to be fed with 
the crumbs that fell from the rich man's table." 



19 

This "certain beggar named Lazarus," I believe to be 
the common people of the United States during the open- 
ing years of the twentieth century. By common people, I 
mean all manual laborers, and all professional classes. 
"Was laid at his gate," expresses quite truly the place the 
common people now occupy in relation to the "trusts." 
During the period from 1899 to 1903, more trusts were 
organized than in the fifty-five other years between 1850 
and 1911;* and in four years, from Jan. 1, 1904, to Jan. 
1, 1908, the trust capitalization increased over 55 per cent 
or more than $11,000,000,000. 

Therefore, the oppressive influence of "trusts," as 
manifested in the increased cost of living, has been most 
keenly felt within the past seven or eight years ; hence, 
"was laid at his gate," aptly applies to the position the 
common people have held in relation to trusts during 
recent years. 

"Full of sores," fitly describes the wrongs the com- 
mon people suffer at the hands of the trusts. If previous 
to the Revolutionary War, "Taxation without representa- 
tion was tyranny," when the mother country placed a tax 
upon just a few of the things used by the colonists ; what 
phrase will adequately describe, the crime of the trusts, 
when they largely control the price of practically every- 
thing used, eaten, and worn by the common people ? 

But have we not "representation" in this "land of the 
free?" Some one may ask, "Have we as a common people 
true representation at the present day?" is a question we 
may well ask. 

In the light of the recent vote taken in the U .S. Sen- 
ate, relative to a certain senator retaining his seat, every 
thoughtful citizen may well ask the question, — "Have the 
common people of the United States representation to-day 
in the law-making body of the government?" 

"And desiring to be fed with the crumbs that fell from 
the rich man's table," quite truly pictures the attitude the 
common people are forced to take in their relation to the 
trusts. How can it be other than a "true picture," when 
a few shrewd investors and manipulators of stock markets 
will accumulate their tens of millions annually, while the 

* Robert M. LaFollette. 



20 

majority of the common people are forced to a "from hand 
to mouth" existence. 

The Dogs Identified. 

V. 21. "Yea, even the dogs came and licked his sores." 
Let us remember that the Master was not a novice at word 
painting, and every part of the picture is true to life. "The 
dogs" referred to represent the corrupt politicians who 
will, during their campaigns, make promises to redress the 
wrongs of the common people, ("lick his sores") ; but 
when they get elected to the office to which they aspire, 
they forget the common people, as they are tempted 
through bribery, to vote for measures that favor the 
"trusts." 

In the light of the Master's statement, "Inasmuch as 
ye did it unto one of these, my brethren, even these 
least, ye did it unto me," it would seem, from 
the betrayal of trust spoken of and alluded to, in the 
"press," that Judas has descendants in practically all 
branches of the government ; but they seem to have lost 
the self-respect he had, for none of them have yet "hanged 
themselves" after their betrayal has become known. 
The Death of Lazarus and Dives. 

V. 22 "And it came to pass that the beggar died, and 
that he was carried away by the angels into Abraham's 
bosom:" The "death" of Lazarus referred to here, means 
simply a transition, or change that takes place here on 
earth. "The angels" that carry him away, are just and 
righteous laws that are firmly executed; — laws that are 
in absolute harmony with the constitution of the United 
States, as its object is set forth in the preamble thereof. 

"Abraham's bosom," *"To be in Abraham's bosom im- 
plies, repose and happiness." 

V. 22. "The rich man also died, and was buried." The 
death and burial of the "rich man" is the logical "efifect" 
of the "cause" that placed "the beggar" on Abraham's 
bosom ; viz : — ^Just and righteous laws that are firmly 
executed. 

Dives and Abraham Converse. 

Vs. 23 to 3L "And in Hades he lifted up his eyes, being- 
in torments, and seeth Abraham afar off, and Lazarus, in 

* The Popular and Critical Bible Encyclopedia. 



21 

his bosom. And he cried and said, 'Father Abraham, have 
mercy on me, and send Lazarus, that he may dip the tip 
of his finger in water, and cool my tongue ; for I am in 
anguish in this flame.' But Abraham said, 'Son, remember 
that thou in thy Hfetime receivest thy good things, and 
Lazarus, in Hke manner, evil things ; but now he is com- 
forted, and thou art in anguish. And besides all this, be- 
tween us and you, there is a great gulf fixed, and they that 
would pass from hence to you may not be able, and none 
may cross over from thence to us.' And he said, 'I pray 
thee therefore. Father, that thou wouldest send him to my 
father's house, for I have five brethren, that he may testify 
unto them, lest they also come into this place of torment.' 
But Abraham saith, 'They have Moses and the prophets ; 
let them hear them.' And he said, 'Nay, father Abraham ; 
but if one go to them from the dead, they will repent.' 
And he said unto him, 'If they hear not Moses and the 
prophets, neither will they be persuaded if one rise from 
the dead.' " 

The Master takes us somewhat beyond the present, in 
this conversation between Dives and Abraham, and shows 
us the predicament Dives is in, after just and righteous 
laws are firmly executed in our own country. 

Is Dives a gross violator of the laws of the United 
States? You may ask. In reply to this, your attention 
is respectfully invited to a statement from one, who after 
serving years as district judge, has recently been elected 
to represent his Congressional District in the U. S. Legis- 
lature. 

About six years ago the writer had the pleasure of an 
interview with Judge Towner of the Third Judicial District 
of Iowa, during which, I understood him to say that he 
considered John D. Rockefeller guilty of the violation of 
practically every law in the code. Upon writing him about 
two years later relative to reiterating the statement, he 
replied, under date of August 20, 1907, as follows : 
DEAR SIR: 

Yours received. One would hardly venture on hearsay 
evidence to put such a broad statement regarding John D. 
into print. However, you can safely say that if the state- 
ments of reliable writers are to be believed, he is guilty of 



22 

nearly every crime, even to murder, by incitement in order 
to build up his company and crush competition. 

This is sufficiently strong, and I believe, literally trite. 

Yours truly, 

H. M. TOWNER. 

This opinion, expressed by Judge Tow^ner, some three 
and a half years ago, is, I believe, now concurred by prac- 
tically everyone who has given the matter due consider- 
ation ; not alone in relation to "John D."; but to practically 
all of the leading trust builders. 

With just and righteous laws firmly executed, will not 
the "rich man," be placed in fully as hot an element as that 
pictured by the preacher of fifty years ago? 

Dives' solicitude in behalf of his five brethren would 
indicate the numerousness of the "trusts." 

"But Abraham saith, 'They have Moses and the 
prophets, let them hear them. " 

"^"The truths of the Mosaic Code have been largely 
copied into the systems of jurisprudence of civilized na- 
tions." Hence, failing to hear "Moses and the prophets" 
would mean, ignoring of the laws of their country. 

Conclusion. 

What is the real mission of this parable of Dives and 
Lazarus as given by the Master? 

1. The common people are given ground for hoping 
that the power of the trusts will soon be broken; and that 
they, through equitable laws, will not be compelled to 
ceaselessly struggle for a mere physical exisitence ; but as 
they "repose on Abraham's bosom," will find time for in- 
tellectual, and spiritual culture, and thus have opportunity 
to attain so symmetrical development of body, mind and 
spipit. 

2. Incidentally the corrupt politicians are severely re- 
pulsed for their betrayal of the confidence placed in therh 
by the common people, and are referred to as "Dogs." 

3. The Supreme mission of the parable seems to be, to 
warn the "Trusts" of the danger that waits them, should 
they endeavor to continue on in their ruthless disregard 
of the welfare of the common people; and to teach them 
to respect and obey the law. 

* Van Law. 



r THE SOWER. ' 

Four Great Dispensations of Time Pictured. 

INTRODUCTION. 

Man measures time by seconds, minutes and hours 
upon the dial; by days, weeks, months, and years upon 
the calendar; but God, standing in the morning Sun of 
Time, places his finger in the clear, blue waters of Gallilee 
and writes upon the scroll of the heavens, "I measure time 
in my own way, as it best pleaseth me." 

While the parables of the Prodigal Son, and Dives and 
Lazarus are recorded in the gospel only by Luke, the 
parable of the Sower is recorded by Matthew, Mark, and 
Luke. Both Matthew and Mark speak somewhat of the 
multitudes that witnessed the miracles and heard the 
teachings of Jesus previous to giving the parable of the 
Sower. 

Mark declares, "And when his friends heard it, they 
went out to lay hold on him; for they said. He is beside 
himself."* And the scribes that came down from Jerusa- 
lem said, "He hath Beelzebub,* and, by the prince of 
demons casteth he out the demons." 

Matthew says, "On that day went Jesus out of the 
house and sat by the Sea-side." As the parable of the 
Sower immediately follows this declaration, Jesus gave 
the parable upon the same day that he was accused of 
being possessed by Beelzebub. 

Both Matthew and Mark recorded the fact that the 
mother and brethren of Jesus "sought to speak to him;" 
and while their "seeking" was during his "speaking to the 
multitudes," they, no doubt, thought he was losing his 

* Both sacred and profane history attest the fact, that when a man advances 
a line of thought in sharp contrast to the fossilized, mossbacked, ''stand 
pat" ideas held by men, they are at once declared non compos mentis. 



24 

mind. 

The Master's reply to the request of his mother and 
brethren, logically leads to the relating of the parable of 
the Sower; for he says, "Who is my mother? and who are 
my brethren? and he stretched forth his hand toward his 
disciples and said, 'Behold my mother and my brethren! 
For whosoever will do the will of my father, who is in 
heaven, he is my brother, and sister and mother." 

Considering the coming of the time when the spirit of 
universal brotherhood should be dominent in the earth, it 
was but natural he should give the parable of the Sower, 
that covering the dispensations of time culminates in an 
age in which that close relationship that he refers to in 
"my brother, and sister, and mother," shall be dominant 
throughout the earth. 

If the generally accepted interpretation be true, then 
"he parable of the Sower becomes the strongest argument 
in the scripture in defense of the doctrine of forordination 
and predestination, for there is not the slightest intima- 
tion on the part of the narrator, that in general it is possi- 
ble for individuals to advance from one class of soil to the 
other. 

The Master's explanation of this parable to his dis- 
ciples, is in no sense in conflict with the new interpretation 
of the parable advanced herein. 

God is a great evolutionist. Two great books testify to 
the fact: The book of Nature, and the Book of Books. 
Continuous progress is written on the pages of each. 
There are times when retrogression, rather than progres- 
sion, seems to prevail; "times" when God permits "the 
prince of this world" to assume almost complete control. 
Four such "times" are recorded in The Book. The first 
is a matter of record in the Old Testament ; much of the 
New Testament history clusters around the second. Most 
of the New Testament writers allude to the coming of the 
third ; while allusion is briefly made to the fourth. 

These are God's "stepping stones" as he lifts human- 
ity closer to his throbbing heart of love. One by one, these 
four "stepping stones" are placed at the close of each of 
the four great periods of time; the periods of which I 
will now speak in their order. 



25 

ARGUMENT. 

The First Period covers some 1656 years of time, arid 
of this period authentic history is very brief. 

It begins vi^ith the history of our foreparents in Eden 
and ends with a dark chapter in the world's history. The 
record states "and Jehovah saw that the wickedness af 
man was great in the earth, and that every imagination of 
the thoughts of his heart was only evil continually." After 
the waters had "prevailed upon the earth a hundred and 
fifty days," only Noah and his house were saved; because as 
Jehovah declared unto him, "For thee have I seen right- 
eous before me in this generation." 

The Master in looking backward and speaking of this 
age says, "when anyone heareth the word of the kingdom, 
and understandeth it not, then cometh the evil one, and 
snatcheth away that which was sown in his heart. This 
is he that was sown by the way side." 

What is -the evidence of "the seed," "the word of God" 
being sown? you may ask. The record speaks of Jehovah 
conversing with Cain and Noah; and in that age Jehovah 
declares, "My spirit shall not strive with man forever." 
The "flood" attests the fact that "the evil one," snatchest 
away that which was sown." Hence this period is in 
harmony with that characterized as the "wayside." 

The flood, closing the wayside period is God's stepping 
stone to lift humanity to a higher level. 

The Second Period covers some twenty-five centuries 
of time; or specifically speaking, about 2504 years. 

During this period, God selects a man of faith and 
through him, brings forth a mighty race. It is of two in- 
stances in the history of this race, I wish to speak in 
identifying the "second period" as "the rocky places." 

When but a babe, God chose Moses as the deliverer 
of Israel from Egyptian bondage. For forty years he is 
"instructed in all the wisdom of the Egyptians," and for 
forty years he "became a sojourner in the land of Midian." 
Then God calls him as his representative, through whom 
omnipotent power is to be manifest in Egypt, and through 
him he is to give Israel laws that in coming centuries will 
be, in part, embraced in the laws of all civilized nations. 

The ten plagues of Egypt might well be called The 



26 

Marvels of Old Testament History. None of the miracles 
of Jesus approach them from the standpoint of stupend- 
ousness. The Israelites were witnesses of these miracles. 
They beheld the Red Sea open, and when they had crosse 1 
over dry-shod, they beheld the hosts of Pharaoh struggle 
for life as they sank in a watery grave. They were fed 
upon quail, and upon manna from heaven. "As Moses "set 
before them all these words which Jehovah commanded," 
they declared, "All that Jehovah hath spoken, we will 
do." They heard the thunders and beheld "the lighten- 
ings, and a thick cloud upon the mount," and these with 
"the voice of the trumpet exceeding loud," cause them to 
"tremble." Jehovah descends upon Mount Sinai, and he 
audibly speaks with Moses, as the people are in readiness 
"to meet God." . 

Surely these scenes through which the Israelites have 
passed during a brief period of some fifteen months are 
sufBcient to confirm the faith of the most ardent, egoistic, 
destructive higher-critic of the Twentieth Century; but 
before Moses descends from the Mount where he meets 
Jehovah, the people say to Aaron, "Up, make us gods, which 
shall go before us, for as for this Moses, the man that 
brought us up out of the land of Egypt, we know not what 
is become of him." 

Is not this sufficient evidence to harmonize the begin- 
ning of Israelitish history with that period spoken of by 
the Master, as recorded by Luke, "And those on the rock 
are they, who, when they have heard, receive the word 
with joy; and these have no root, who, for a while, believe, 
and in time of temptation, fall away." 

Coming down the "Sands of time," for nearly sixteen 
and a half centuries, let us for a brief time, consider the 
attitude of some of the Jewish people during Christ's 
earthly ministry. 

The Scribes and Pharisees, who were teachers and ex- 
pounders of the "law and the prophets," were the strong- 
est opponents of Jesus. And why? we may ask. Let the 
Master answer in the opening sentences of his denunciation 
of the Scribes and Pharisees, as recorded in the twenty- 
third chapter of Matthew, which, I believe, contains the 
most scathing invectives to be found in any language of 



27 

any age. 

"Then Jesus spoke to the multitudes and to his dis- 
ciples, saying, 'The Scribes and Pharisees sit in Moses' 
seat, all things, therefore, whatsoever they bid you, these 
do and observe; but do not ye after their works; for they 
say, and do not.' " 

Jesus said, according to Matthew, "When tribulation, 
or persecution ariseth because of the word, straightway he 
stumbleth." The Scribes and Pharisees, meeting tribula- 
tions through the teachings of Jesus, "stumble" severely 
as they become instigators of his death. And Peter, when 
mildly persecuted by the words of his accusers, 
"stumbleth" as he denies his Lord. 

The day has arrived when the world's greatest tragedy 
is to take place. God's only begotten Son, his love-gift to 
the world, is to be crucified. Though he is falsely accused, 
he is condemned to death, scourged, crowned with thorns, 
and nailed to the cruel cross. Lew Wallace declares, rela- 
tive to the crucifixion, "three millions of hearts throbbed 
with passionate interest in what was taking place upon 
the knoll." 

For six long hours, he who compassionately loves hu- 
manity, suffers agony upon the cross ; until he finally 
declares , "It is finished." 

Then the quaking earth, and rending rocks attest the 
fact that God has used a mighty stepping stone to lift 
humanity closer to himself. 

The Third Period covers eighteen hundred eighty-two 
years. This is the period of the world's most rapid de- 
velopment. At the beginning of this period, the most 
enlightened races of the world inhabited the countries that 
border on the northern and eastern shores of the Medi- 
terranean Sea. 

From the hardy Aryan race inhabiting these countries, 
proceded tribes, clans and companies, from which the re- 
mainder of continental Europe, as well as practically all 
of the western Hemisphere is now peopled. 

At the very dawning of this period, a wonderful event 
took place. The very essence of God's power was poured 
forth on the company of disciples of Jesus waiting at Jeru- 
salem, and they became the nucleus through which the 



28 

glorious gospel of the crucified, risen Lord was to be given 
to the world. Scarcely more than three-score years passed 
until the last of the eight New Testament writers had 
completed his God-given task; and about a century and a 
half later, these compiled writings were referred to by 
Irenaeus as "the Holy Scriptures" and "the Oracles of 
God." 

It was just three centuries ago that King James' Bible 
was published. Ninety years previous, Martin Luther 
"was summoned before the Imperial Diet of Worms to 
answer for his doctrines." Protestantism and an author- 
ized version of the Bible have been the agencies through 
which a general knowledge of God's will concerning men 
has been diffused for some three centuries. 

During the past three and a half decades the leading 
protestant churches have been awakening somewhat to 
the wonderful opportunities before them in the mission 
fields and it has resulted in the Gospel being preached to 
"the whole world, for a testimony unto all the nations" 
proceeding the coming of the end of Gentile dominion. 

Does this age in which we live bear any resemblance 
to the age spoken of by the Master as he describes it thus? 
"they that are sown among the thorns, these are they that 
have heard the word, and the cares of this world, and the 
deceitfulness of riches, and the lusts of other things en- 
tering in, choke the word, and it becometh unfruitful." 

Since the Prodigal Son began his wandering, there has 
been an abundance of evidence in every century that 
would fit the conditions of the third period. When co- 
operation in temporal affairs ceased in the church, "cares 
of this world" began to multiply therein. When the Cath- 
olic church assumed complete authority as to the teaching 
and interpretation of the word, "the lusts of other things" 
became a throttling power; and finally when indulgences 
were permitted in the eighth century, and were sold by 
Tetzel in the beginning of the sixteenth century to "help 
pay for the building of St. Peter's Church" "the deceitful- 
ness of riches" began to be forcefully felt as a real power 
that choked the word. 

But why go back along the path of centuries to find ex- 
amples that fit the description as given by Jesus. This 



29 

dawning of the twentieth century in Columbia, furnishes 
volumes of evidence sustaining his description. 

Why is it that millions of the laboring classes seldom, if 
ever, darken a church door? — the classes that heard Jesus 
gladly during his earthly ministry. 

Why is it the ministry of today never say anything to 
ofifend the wealthy members of their churches, regardless 
of how the wealth is obtained? 

With one hundred eighty* churches differing to such 
an extent that they do not co-operate in the Master's work, 
the ministry has been commercialized until the large, large 
per cent of them dare not proclaim the whole gospel of 
the Christ in its power, for the "loaves and fishes" must be 
considered in this strenuous age in which we live. 

Considering the method of clustering the best church 
buildings within a few blocks of one another, even in the 
largest cities, where they are within easiest reach of the 
well-to-do classes, it would seem the Master made a very 
serious mistake in selecting so many of his disciples from 
the very humble walks of life. That is, he did, if present 
day methods are strictly scriptural . But I believe there 
are many thousands of ministers, and hundreds of thou- 
sands of members of churches whose hearts are longing for 
an opening of the windows of heaven, and a vitalizing de- 
luge of spiritual blessing such as will awaken the entire 
church to the great mission that lies before her. 

But when will the Prodigal Son come to himself, and 
returning to the Father, receive the kiss, and robe, and 
ring, and shoes? 

If the man* upon whom I rely as to correctness of data, 
is right the Prodigal will have returned and have received 
his warm welcome from the Father by the close of the 
year 1914. Then will God have taken a mighty stride as 
he uses another stepping stone in lifting a sin-smitten 
world to his throbbing heart of love. 

The Fourth Period will cover one thousand years of 
time, and will exceed in possibilities, by far, all the former 
periods spoken of. 

* The Daily News Almanac and Year-book, 1911. 

* C. T. Russell, of Allegheny, Pa., whom I believe is the closest student 
of the Bible in the world, relative to prophetic passages. 



30 

Satan will be bound for a thousand years, and mankind, 
free from the terrible blight of sin, will make more ad- 
vancement along lines of intellectual and spiritual develop- 
ment than the most optimistic have dared to think. 

We will be permitted to live and reign with Christ a 
thousand years, and surely the best diploma from the 
greatest university in the world will seem but kindergarten 
grades when compared to the kowledge to be gained at 
the feet of the world's great Teacher, who is acqainted 
with nature's every secret ; and has knowledge of things 
heavenly, too. 

When the thousand years have expired, Satan shall be 
loosed for a season, and after his final battle, shall have 
taken place, as he, with his hosts, "compass the company 
of the saints about," God will then release his earthly 
children from temporal environments, and they will enjoy 
the "new heaven and new earth" as beings celestial. 




THE SOLUTION. 

Unconditional surrender to the authority of Jesus 
Christ, as that authority is expressed in the New Testa- 
ment Scriptures, will solve every problem of the twentieth 
century. 



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